May 12, 2016 on the Eve of the 99th Anniversary
of the Blessed Virgin Mary’s Fatima Apparitions
To the Sacred Catholic Servants and Pastors of Our Lord Jesus Christ:
The Revised Code of Canon Law of the Catholic Church explicitly provides that a)per Canon No. 211: "All Christ’s faithful have the obligation and the right to strive so that the divine message of salvation may more and more reach all people of all times and all places; and b)per Canon No. 212: "They have the right, indeed at times the duty, in keeping with their knowledge, competence and position, to manifest to the sacred Pastors their views on matters which concern the good of the Church. They have the right also to make their views known to others of Christ’s faithful, but in doing so they must always respect the integrity of faith and morals, show due reverence to the Pastorsand take into account both the common good and the dignity of individuals.” (underscoring added for emphasis)
Thus invoking the abovecited RCCL provisions of our Holy Mother Church, the undersigned humbly submits through the Catholic Bishops Conference of the Philippines (CBCP) the following attached article, yet with all due respect and with continuing prayers for any and all those sacred servants of Mother Church who may have had a hand in the promulgation of Amoris Laetitia.
EDUARDO B. OLAGUER
c/o Catholic Xybrspace Apostolate of the Philippines
Aurora Milestone Tower, 1045 Aurora Blvd.
Quezon City, Philippines
The Truth Behind Amoris Laetitia
From 1 Corinthians 1:17-20(The Folly of the Cross): "For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power. For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.For it is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.”Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?”
And from Romans 12:2 : "Don’t let yourselves be shaped by the world where you live but rather be transformed through the renewal of your mind. You must discern the will of God: what is good, what pleases, what is perfect.”
1.Therefore on the basis of such Scriptural admonitions, there are those who sincerely consider themselves today as traditionalor conservative, thus orthodox Catholics. It is because their fundamental religious beliefs are STILL strictly anchored on the bedrock of Holy Scriptures as the Word of God together withSacred Catholic Tradition. Such traditions are those perennially understood and taught ever since Christ’s Resurrection and Ascension, and subsequently recorded by the Church Magisterium*mostly through a) the Revised Code of Canon Law together with the official Catholic Catechism (CC)where the latest one was re-affirmed and promulgated in 1992 by Saint Pope John Paul II; b) the Papal Encyclicals and Apostolic Letters/Exhortations; and c)the Conciliar Documents particularly, among others, such as those from the Council of Lateran, Council of Trent, Vatican I and Vatican II.
1.1.Hence, stated simply and concretely, this traditional or conservative school of today’s Catholics, sincerely believe that Jesus Christ as revealed to us in Holy Scriptures, being God the Father’s only begotten Son who assumed the body and soul of a man by His Incarnationthrough the Blessed Virgin Mary, "is the Way, the Truth, and the Life”in Himself by Himself, for ALL OF MANKIND whether Catholic or not. In short their religious beliefs are STRICTLY based on the Light in the Lord or Lux in Domino. [*Note: However, CC Article 86 states that the Church Magisterium* is not superior to the Word of God/Holy Scriptures, but is its "servant who teaches only what has been handed down to it”. Hence any incumbent Pope and/or bishop(s) and/or priest(s), are NEVER authorized to contradict and/or to assert to or remain SILENT in the face of any such contradictions vis-a-visany of the perennial teachings of the one, holy, catholic and apostolic Church.]
2.On the other hand and sad to say, mainly as a result of the widespread mis-interpretations of Vatican II as early as the mid-1960s, far and many more Catholics today, even among nuns, theologians, priests, bishops and Cardinals, now consider themselves as so-called progressiveCatholics. It is because they believe that the twin bedrocks of Holy Scriptures and perennial Catholic Tradition, must be continuingly re-interpreted in the light of the latest findings from "modern”physical and social sciences including particularly today’s popular behavioral and cultural practices among various peoples all over the world. They have disregarded or are unaware of the known FACT, that even in the field of modern physics, what was believed (e.g. conservation of matter and energy as unalterable cosmic truths just some TWENTY YEARS AGO, have turned out to be NOT SO, based on more credible SUBSEQUENT discoveries, i.e. dark matter and dark energy. Nevertheless,modernists believe that supernatural revelations by and in Jesus Christ are supposedly NOT PERMANENTLY WORTHY OF OUR BELIEF, so that divine revelation may still be TRUMPED by the latest so-called scientific findings and even by conscience-based moral conclusions of today’s laypeople. In short, their modernist-progressive beliefs are NOW grounded NOT REALLY on Lux in Domino but ultimately by Lux ex Mundo! Undoubtedly therefore such a wide and radical departure by modernists/progressives away from our traditional beliefs as cradle-to-grave orthodox Catholics, have resulted in widespread confusion and even loss of faith. That is why such modernist theories and beliefs were categorically CONDEMNED first by Pope Pius X (cf Pascendi) and lastly by Saint Pope John Paul II (cf Veritatis Splendor).
2.1.I am therefore invoking Canon 212 of the Revised Code of Canon Law promulgated by Saint Pope John Paul II on 25 January 1983, which states as follows: (w/underscoring added)
"2. Christ’s faithful are at liberty to make known their needs, especially their spiritual needs, and their wishes to the Pastors of the Church.”
"3. They have the right, indeed at times the duty, in keeping with their knowledge, competence and position, to manifest to the sacred Pastors their views on matters which concern the good of the Church. They have the right also to make their views known to others of Christ’s faithful, but in doing so they must always respect the integrity of faith and morals, show due reverence to the Pastors and take into account both the common good and the dignity of individuals.” (underscoring added for emphasis)
3.Let us therefore TOGETHER scrutinize yet with all due respect, Pope Francis’ latestApostolic Exhortation in Amoris Laetitia(The Joy of Love) through those two aforecited contending moral/theological schools of thought, in order to understand why there have been severely opposing reactions among Catholics both laity and clergy all over the world, on the truth or falsity of Amoris Laetitia. In fact, among the relentless oppositors to ALare a good number of Cardinals led by the former Cardinal Prefect of the Apostolic Supreme Tribunal, i.e. Cardinal Edmund Burke, including a number of highranking members of the Vatican Curia, and also Archbishop Athanasius Schneider of Kazakhstan, EWTN TV commentators Rev. Fr. Gerald Murray representing the Archdiocese of New York, Raymond Arroyo and Robert Royal from EWTN, and most of the Bishops from Africa and Poland. Yet none so far from the Philippines…
B. OSTENSIBLY Amoris Laetitia(AL) starts by proclaiming its absolute adherence to God’s Word
4.In fact, AL Chapter 1 reiterates the obligatory nature of God’s Word with respect to its worthiness of our unerring belief. And so it is even AL’s own stated "proper tone”, starting from paragraph 6 per its title i.e. In the light of the Word. Thus it quotes the idyllic picture of marriage in Psalm 128: (Blessed is every one who fears the Lord, who walks in his ways x x x and it shall go well with you. Your wife will be like a fruitful vine within your house…”. And in its paragraph 19 (A path of suffering and blood), ALrealistically counter-balances Psalm 128 by citing the "presence of pain, evil and violence that breaks up families”.
4.1.Moreover,ALparagraph 22 re-emphasizes the essential, practical, lifelong and UNIVERSAL role of Scriptures in correctly understanding the Sacrament of Marriage, as follows: (w/ emphasis added)
"In this brief review, we can see that the Word of Godis not a series of abstract ideas but rather a source of comfort and companionship for every family that experiences difficulties or suffering. For it shows them the goal of their journey, when God will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning nor crying nor pain any more.(Revelations 21:4)
C. Sadly however, later paragraphs especially those in one single Chapter of Amoris Laetitia, Chapter 8, clearly contradict and NEGATE its earlier statements of absolute reliance on God’s Word!
5.Thus such a supposed "proper tone” turns out to be mere lip service or manner of speaking or writing, which begins to be diluted or even negated by its subsequently stated preference for prioritizing "personal development and fulfillment” at the expense of the usual lifelong sharing of burdens/sacrifices of the spouses. Furthermore it SUPPORTS the supposed superiority of "consciences of the faithful” as against the Magisterium’s interpretation of the Gospel as God’s Word, even when grave moral issues are involved. Thus according to paragraph 37 of AL Chapter 2: (with emphasis added)
"We have long thought that simply by stressing doctrinal, bioethical and moral issues, without encouraging openness to grace, we were providing sufficient support to families, strengthening the marriage bond and giving meaning to marital life. We find it difficult to present marriage more as a dynamic path to personal development and fulfilment than as a lifelong burden. We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and (yet) are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.”
5.1.Firstly,ALis obviously favoring the so-called yet vaguely defined "dynamic path to personal development and fulfillment” which is obviously grounded on modern liberal humanism. And so it is AS IF the spouses are not bonded together by a sacramental marital relationship, and AS IF marriage were mostly a "lifelong burden”. Thus AL paragraph 37 clearly contradicts the Gospel as shown by AL’s own earlier quotations endorsing Psalm 128 and Matthew 7:24-27.
5.2.Secondly,ALparagraph 37 also apparently APPROVES of moral/ethical relativismwhen it likewise obviously favors various individual and radical re-interpretations of moral laws, merely on the basis of the "consciences of the faithful”, even if these subjective interpretations supposedly applicable to themselves, go against the plain meaning of Gospel passages such as those in Matthew 19:4-6. And worse, is its full reliance on the presumed "faithful-ness” of such people’s consciences despite being involved in ADMITEDLY irregular marital relationships over long periods of time. In fact, AL’s use of the adjective "irregular” is an obvious resort to euphemism in order to dilute a priori, the GRAVE MORAL TRANSGRESSIONS against God’s Word committed by those involved in publicly known and flaunted adulterous relationships.
5.3.Furthermore, the DELIBERATE denigration of the Gospel per AL paragraph 37 is further emphasized by the last two sentences under ALparagraph 38, as follows: (with underscoring added for emphasis)
"Yet we have often been on the defensive, wasting pastoral energy on denouncing a decadent world without being proactive in proposing ways of finding true happiness. Many people feel that the Church’s message on marriage and the family does not clearly reflect the preaching and attitudes of Jesus, who set forth a demanding ideal yet never failed to show compassion and closeness to the frailty of individuals like the Samaritan woman or the woman caught in adultery.”[Note: paragraph 38 of Amoris Laetitia is therefore assuming that true happiness will be more likely to be found in "the world”. It is also a thinly veiled accusation of "lack of compassion”for the "frailty” of the faithful, on the part of Pope Francis’ predecessors!]
5.4.To erase any doubts about AL’s deliberate shift to such obvious deviations from God’s Word, AL paragraph 38 ends up by giving the patently erroneous interpretation of the Gospel encounters between Jesus Christ and the Samaritan woman who had previously FIVE HUSBANDS in succession while living afterwards with yet another man not her husband, and the case of another woman caught (in flagrante), in the act of adultery by the Pharisees. Moreover, ALparagraph 38 apparently suggests that Jesus in His compassion for those wayward women must have also CONDONED their sins. Such alleged condonation is patently false given their gravely scandalous circumstances and as shown by AL’s own subsequent paragraph 64, where the Gospel text in John 4:5-41 covering the Samaritan woman and in John 8:3-11 on the adulteress are quoted. For on the contrary and as quoted, these pitiful women became acutely conscious and sorry for their sins, i.e.they obtained EFFICACIOUS GRACE for spiritual CONVERSION, as a result of their encounter with Jesus, who thus urged them to "sin no more”!
5.4.1.Thus the above cited passages in AL paragraphs 37 and 38, are clearly in contradiction not just with its earlier paragraphs but also vis-à-vis subsequent AL paragraphs, as follows: (underscoring added)
a) From AL paragraph 62: The Synod Fathers noted that Jesus, "in speaking of God’s original plan for man and woman, reaffirmed the indissoluble union between them, even stating that ‘it was for your hardness of heart that Moses allowed you to divorce your wives, but from the beginning it was not so’ (Mt 19:8). The indissolubility of marriage – ‘what God has joined together, let no man put asunder’ (Mt 19:6) – should not be viewed as a ‘yoke’ imposed on humanity, but as a ‘gift’ granted to those who are joined in marriage… God’s indulgent love always accompanies our human journey; through grace (actualgrace), it heals and transforms hardened hearts, leading them back to the beginning through the way of the cross. The Gospels clearly present the example of Jesus who… proclaimed the meaning of marriage as the fullness of revelation that restores God’s original plan (cf. Mt 19:3)”.
b) From AL paragraph 63:"Jesus, who reconciled all things in himself, restored marriage and the family to their original form (cf. Mt 10:1-12). Marriage and the family have been redeemed by Christ (cf. Eph 5:21-32) and restored in the image of the Holy Trinity, the mystery from which all true love flows. The spousal covenant, originating in creation and revealed in the history of salvation, takes on its full meaning in Christ and his Church. Through his Church, Christ bestows on marriage and the family the grace (actual grace) necessary to bear witness to the love of God and to live the life of communion. The Gospel of the family spans the history of the world, from the creation of man and woman in the image and likeness of God (cf. Gen 1:26-27), to the fulfilment of the mystery of the covenant in Christ at the end of time with the marriage of the Lamb (cf. Rev 19:9)”.
c) From AL paragraph 64: "The example of Jesus is a paradigm for the Church… x x x He sympathized with grieving parents and restored their children to life (cf. Mk 5:41; Lk 7:14-15). In this way he demonstrated the true meaning of mercy, which entails the restoration of the covenant (cf. John Paul II, Dives in Misericordia, 4). This is clear from his conversations with the Samaritan woman (cf. Jn 1:4-30) and with the woman found in adultery (cf. Jn 8:1- 11), "where the consciousness of sin is awakened by an encounter with Jesus’ gratuitous love”.
5.5.Worst of all, AL paragraphs 38 and 39are in stark contrast and in clear contradiction of St. Pope John Paul II in his own 22 November 1981 Apostolic Exhortation Familiaris Consortio, particularly among others in its Section 20 (An Indissoluble Communion), which reads as follows: (Section 20 of the Familiaris Consortio)
It is a fundamental duty of the Church to reaffirm strongly, as the Synod Fathers did, the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indissolubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reconfirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength.
To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time. So, with all my Brothers who participated in the Synod of Bishops, I praise and encourage those numerous couples who, though encountering no small difficulty, preserve and develop the value of indissolubility: thus, in a humble and courageous manner, they perform the role committed to them of being in the world a "sign”—a small and precious sign, sometimes also subjected to temptation, but always renewed—of the unfailing fidelity with which God and Jesus Christ love each and every human being. But it is also proper to recognize the value of the witness of those spouses who, even when abandoned by their partner, with the strength of faith and of Christian hope have not entered a new union: these spouses too give an authentic witness to fidelity, of which the world today has a great need. For this reason they must be encouraged and helped by the pastors and the faithful of the Church.
6.And yet ALparagraph 58 under Chapter 3, again FLIP-FLOPS by seemingly endorsing the peremptory principle that "the Gospel message should always resound”; and that the core of that message, the kerygma, is supposedly what is "most beautiful, most excellent, most appealing, and at the same time most necessary”. And as such, it "has to occupy the center of all evangelizing activity” as the "first and most important proclamation” which must be heard "again and again”. And that indeed, supposedly "nothing is more solid, profound, secure, meaningful and wise than that message”. And that in effect, "all Christian formation consists of entering more deeply in to the kerygma” i.e. the very core of the Gospel message which is the Word of God – thus furthermore contradicting its earlier liberal humanism-grounded paragraphs 37 and 38 in their preferred advocacy for the spouse’s worldly and supposedly "dynamic path” to "personal development and fulfillment”and the alleged discerning superiority of the "consciences of the faithful”.
6.1.In fact, the succeeding textual provisions of AL Chapter 3 starting from paragraph 59 all the way to the beginning of paragraph 78, are all consistently and without exception advocating that "the light of Christ enlightens every person”, as inferred from John 1:9 and Gaudium et Spes, 22. And so it concludes with the statement that "Seeing things with the eyes of Christinspires the Church’s pastoral care for the faithful who are living together, or are married civilly, or are divorced and re-married” And thus following such divine pedagogy it further concludes that "the Church turns with love to those who participate in her life in an imperfect manner: she seeks the grace of conversion (from God) for them.”
6.2.LikewiseAL Chapter 4 (Love in Marriage) and Chapter 5 (Love Made Fruitful), seemingly re-affirm previous Magisterial teachings on the Sacrament of Marriage.
7.ALChapter 6 (Some Pastoral Perspectives), starts off with paragraph 199 by once again twisting away from its erstwhile reliance on the Gospel as God’s Word. Thus it begins by stating that : (with emphasis added)
"199. The dialogue that took place during the Synod raised the need for new pastoral methods. I will attempt to mention some of these in a very general way”.
7.1.It is immediately followed, ALARMINGLY, as follows:
"Different communities will have (hence to be understood as Pope Francis’ own personal instruction but which must beobeyed according to him), to devise more practical and effective initiatives that respect both the Church’s teachings and local problems and needs.” [Note:In short he considers his predecessors’ magisterial promulgations AS NOT practical and effective enough!]
7.2.ALChapter 7 (Towards A Better Education of Children) in its last paragraph 290, meanders again by seemingly picking up the same "proper tone” set forth in Chapter 1, as follows:
"The family is thus an agent of pastoral*activity through its explicit proclamation of the Gospel and its legacy of varied forms of witness x x x through the practice of the corporal and spiritual works of mercy. x x x We come to believe in the love that God has for us (1 John 4:16). Only on the basis of this experience will the Church’s pastoral care for families enable them to be both domestic churches and a leaven of evangelization in society.” [*Note: Hence AL ADMITS that the pastoraland doctrinalaspects of God’s Word MUST BE MUTUALLY COHESIVE!]
8.Skipping the controversy-ridden AL Chapter 8 for the time being, AL Chapter 9 (the last), on The Spirituality of Marriage and the Family, likewise ostensibly returnsto the proper tone of Chapter 1, with respect to the primacy of God’s Word as the basis for correctly understanding the institution and Sacrament of Matrimony. Thus paragraph 314 reads as follows:
"314. We have always spoken of how God dwells in the hearts of those living in his (sanctifying) grace. Today we can add that the Trinity is present in the temple of marital communion. Just as God dwells in the praises of his people (cf. Psalm 22:3), so He dwells deep within the marital love that gives them glory.”
8.1.And yet it again begs the question: does God truly approve of and dwell, through His sanctifying grace, in the midst and because of the presumed sincere love among couples in irregular and sinful situations?
9.Amoris Laetitia reveals its real agenda through the Pandora’s Box of its Chapter 8!
The initial paragraphs 291 and 292 of AL Chapter 8 DECEPTIVELY start with the magisterial statements that the Church realizes that: although conscious of the "frailty of her children”, nevertheless any breach of the marriage bond "is against the will of God”; and that "Christian marriage, as a reflection of the union between Christ and his Church, is fully realized in the union between a man and a woman who give themselves to each other in a free, faithful and exclusive love, who belong to each other until death and are open to the transmission of life, and are consecrated by the sacrament, which grants them the grace to become a domestic church and a leaven of new life for society.” [Note: In short, ONLY the spouses’ faithfulness to their sacramental marriage vows will give God’s grace for them to be "a domestic church and leaven of society”.]
10.And yet subsequently and horrendously, there are at least ten (10) patently contradictory passages in AL Chapter 8 vis-à-vis its own paragraphs 291 and 292. And more shockingly, these ten (10) a prioriself-contradicted statements are likewise clearly contrary to longstanding Magisterial teachings of our Holy Mother Church as have been officially recorded in previous Papal Encyclicals/Exhortations and in the Catholic Catechism itself!
11.Thus at issue are the FALSE PREMISES found in AL paragraph 296: [On Discernment of Irregular(sic!) Situations]
The way of the Church is not to condemn anyone forever; it is to pour out the balm of God’s mercy on all those who ask for it with a sincere heart. "For true charity is always unmerited, unconditional and gratuitous.” Consequently, there is a need "to avoid judgments which do not take into account the complexity of various situations” and "to be attentive, by necessity, to how people experience distress because of their condition.”
11.1.First of all, the issues under consideration as shown in the caption over paragraph 296, are on the Discernment of IRREGULAR SITUATIONS. Hence it is unwarranted to say that the Church should "not condemn anyone forever”. For neither the Church as an institution nor its clergy who hear confessions or counsel penitents, have ever been allowed to condemn any such penitents forever, regardless of the kind and gravity of the sin. And more so if it is a mere "irregularity”. Absolution of penitents’ sins may however be WITHHELD at a particular instance for good reasons, but the Church NEVER CONDEMNS any penitent, much less, forever. For all those who go to Hell have condemned themselves by themselves, simply because they have adamantly refused to repent and thus have irrevocably rejected by their own free will, God’s offer of mercy.
11.2.Secondly, such pastoral discernments on "irregular situations” involving couples illicitly living together as man-and-wife, would normally and only be, for the initial purpose of whether or not both or one of them, may in due time be granted a valid absolution through the Sacrament of Penance and Reconciliation for ALL their past MORTAL SINS (currently being confessed) that were committed in the past while cohabiting and living together. There is therefore NO PRIOR judgment by the pastor or priest that is required nor necessary, because it is primarily the penitent who will DISCERN and CONFESS his/her own sins and culpabilities. Essentially therefore, the pastor or priest’s role is to implement CC Article 1491 which requires that "The Sacrament of Penance is a whole, consisting in three actions of the penitent and the priest’s absolution. The penitent’s acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation.”Hence the priest-confessor’s role is essentially to determine whether or not the penitential acts of "repentance, confession or disclosure”, are sufficiently and SINCERELY compliant with God’s Word and the relevant teachings of the Church on the Sacrament of Penance and Reconciliation with respect to the moral issues and any of the Ten Commandments involved.
11.3.Therefore, true charity such as a sacramental absolution and reconciliation with the Church and with God, cannot possibly be "unmerited, unconditional and gratuitous” as is claimed in AL paragraph 296! Unless of course interpreters and advocates of AL will also claim absurdly, that the Ten Commandments are NOT conditionsnor come from God...
12.So too with AL Paragraph 297: "No one can be condemned for ever, because that is not the logic of the Gospel! Here I am not speaking only of the divorced and re-married, but of everyone, in whatever situation they find themselves.”
12.1.In utter refutation of the abovecited AL statement, the following Gospel Readings of the last few days of April 2016 and for Ascencion Thursday should be quite adequate: (w/ emphasis added)
From John 15:5-6:"I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit;apart from me you can do nothing. If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.
From Mark 16:15-16: "Jesus said to his disciples: "Go into the whole world and proclaim the Gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned.”
Matthew 18:6-9: "If anyone causes one of these little ones—those who believe in me—to stumble,it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!If your hand or your foot causes you to stumble,cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire.And if your eye causes you to stumble,gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.
13.Likewise assailable is AL Paragraph 301: "Hence it can no longer simply be said that all those in any‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.” [Note: In other words, some of them according to this statement SUPPOSEDLY as a NEW EXCEPTION, and despite their ADULTEROUS relationships, STILL ARE in the state of sanctifying grace and therefore PRESUMED to be fully eligible per se to receive the Holy Eucharist even without prior recourse to the Sacrament of Penance.]
And so too with AL paragraph 302: "On the basis of these convictions, I (Pope Francis) consider very fitting what many Synod Fathers wanted to affirm: "Under certain circumstances people find it very difficult to act differently. Therefore, while upholding a general rule, it is necessary to recognize that responsibility with respect to certain actions or decisions is not the same in all cases. Pastoral discernment, while taking into account a person’s properly formed conscience, must take responsibility for these situations. Even the consequences of actions taken are not necessarily the same in all cases”. [Note:All of the above personal and SUBJECTIVE motivational nuances are LIKEWISE and almost ALWAYS PRESENT in most if not all other "actions or decisions” involving ANY of the TEN COMMANDMENTS. Therefore, the SUBJECTIVE "sauce” of AL paragraph 302, if considered theologically and morally VALID, should also be the MORAL saucenot only for the goose and her gander, (so to speak), but and thus eventually, for all other birds of whatever feather, whether SECULAR or CLERICAL!] Reductio ad absurdum quod erat demonstrandum, et cum omnia caritas carrissime patres!
13.1.Moreover, it must be said, that AL paragraph 301 through its Footnote No. 339, DECEPTIVELY contains a direct reference to Section 33 of Familiaris Consortio (FC) promulgated by Pope John Paul II on 22 November 1981, AS IF FC has validated ALparagraph 301. The truth of the matter is that on the contrary, FCSection 33 clearly contradicts ALparagraph 301, as shown by its textual provisions, as follows:
"As Teacher, she never tires of proclaiming the moral norm that must guide the responsible transmission of life. The Church is in no way the author or the arbiter of this norm. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection.
As Mother, the Church is close to the many married couples who find themselves in difficulty over this important point of the moral life: she knows well their situation, which is often very arduous and at times truly tormented by difficulties of every kind, not only individual difficulties but social ones as well; she knows that many couples encounter difficulties not only in the concrete fulfillment of the moral norm but even in understanding its inherent values.
But it is one and the same Church that is both Teacher and Mother. And so the Church never ceases to exhort and encourage all to resolve whatever conjugal difficulties may arise without ever falsifying or compromising the truth: she is convinced that there can be no true contradiction between the divine law on transmitting life and that on fostering authentic married love. Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it. With the same conviction as my predecessor, I therefore repeat: "To diminish in no way the saving teaching of Christ constitutes an eminent form of charity for souls.”
13.2.Moreover,FCSection 82 (Catholics in Civil Marriage) and FCSection 84 (Divorced Persons who have Remarried) likewise clearly CONTRADICT not just AL paragraphs 301 and 302, but all the other errors and contradictions found in AL Chapter 8. Thus:
FC Section 82:
The aim of pastoral action will be to makethese people understand the need for consistency between their choice of life and the faith that they profess, and to try to do everything possible to induce them to regularize their situation in the light of Christian principle. While treating them with great charity and bringing them into the life of the respective communities, the pastors of the Church will regrettably not be able to admit them to the sacraments.(Double underscoring for utmost emphasis!)
FC Section 84:
Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have entered into a second union for the sake of the children’s upbringing, and who are sometimes subjectively certain in conscience that their previous and irreparably destroyed marriage had never been valid.
Together with the Synod, I earnestly call upon pastors and the whole community of the faithful to help the divorced, and with solicitous care to make sure that they do not consider themselves as separated from the Church, for as baptized persons they can, and indeed must, share in her life. They should be encouraged to listen to the word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace. Let the Church pray for them, encourage them and show herself a merciful mother, and thus sustain them in faith and hope.
However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage. (Double underscoring for utmost emphasis!)
Reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they "take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.”
Similarly, the respect due to the sacrament of Matrimony, to the couples themselves and their families, and also to the community of the faithful, forbids any pastor, for whatever reason or pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry. Such ceremonies would give the impression of the celebration of a new sacramentally valid marriage, and would thus lead people into error concerning the indissolubility of a validly contracted marriage.
By acting in this way, the Church professes her own fidelity to Christ and to His truth. At the same time she shows motherly concern for these children of hers, especially those who, through no fault of their own, have been abandoned by their legitimate partner.
With firm confidence she believes that those who have rejected the Lord’s command and are still living in this state will be able to obtain from God the grace of conversion and salvation, provided that they have persevered in prayer, penance and charity. (Double underscoring for utmost emphasis!)
13.3.This should remind those of us who studied under the non-modernist thus STILL Ignatian Jesuits of the mid-20thcentury, about Pope Pius XI and his encyclical Casti Conubii (61), particularly that which our Ignatian Jesuit mentors cited RIGOROUSLY as follows: "There is no way nor circumstance” wherein spouses strengthened by God’s sacramental grace, will not be able to fulfill their spousal duties faithfully and chastely. For surely God does NOT ask for the impossible! And conversely, "without Christ” we can do nothing that is truly good.
14.And yet ALParagraph 303 insists that: "Yet conscience can do more than recognize that a given situation does not correspond objectively to the overall demands of the Gospel. It can also recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal.”(underscoring added)
So too with AL Paragraph 304: "It is reductive simply to consider whether or not an individual’s actions correspond to a general law or rule, because that is not enough to discern and ensure full fidelity to God in the concrete life of a human being.”
And AL Paragraph 305 as well: "For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives. x x x Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church help to this end.”351 [Thus Footnote No. 351 further opines that "In certain cases, this can include the help of the Sacraments. Hence ‘I want to remind priests that the confessional must not be a torture Chamber, but rather an encounter with the Lord’s mercy’. I would also point out that the Eucharist is "not a prize for the perfect, but a powerful medicine and nourishment for the weak”. [Note: The footnote quotations are from Pope Francis’ own previous hence self-serving, Apostolic Exhortation Evangelii Gaudium of 24 November 2013.]
14.1.A more comprehensive and magisterial refutation of AL paragraphs 301, 302, 303, 304 and 305 consists of the following articles from the Papal Encyclical Veritatis Splendor (The Splendor of Truth), of Saint Pope John Paul II.
VS Article No. 32 (From Chapter 2 "Do not be conformed to this world”Romans 12:2)
"Certain currents in modern thought (have) made of freedom something absolute, which then becomes the source of values.
In this way the sense of the transcendent is lost, or one is explicitly atheistic.
In this case it is the individual conscience that decides categorically and infallibly what is good and what is evil.
To the affirmation that one has to follow one’s conscience is added the affirmation that a moral judgment is true because it has its origin in conscience.
The inescapable claims of truth disappear, yielding their place to a criterion of sincerity, authenticity, and of "being at peace with oneself”
Once the idea of a universal truth about the good, knowable by human reason, is lost, the notion of conscience inevitably also changes.
One’s conscience is then no longer an act of a person’s intelligence applying the universal knowledge of good to a particular situationin a judgement about the right conduct to be chosen here and now.
Instead there is the tendency to grant to the conscience of the individual the prerogative to determine on its own and independently what is good and evil and to act accordingly.
In the latter way each individual is faced with his or her own truth different from the truth of others. In the final instance it can lead to a denial of the very idea of human nature.”
VS Article No. 37
"Some theologians have introduced a distinction between an ethical order valid for this world and an order of salvation for which only certain intentions and interior attitudes regarding God and neighbor would be significant.
The word of God would be limited in this way to an exhortation, a general recommendation, to be filled in and completed by the autonomous human reason alone in an objective way with normative directives, adapted to the concrete historical situation.
An autonomy understood in this way denies the Church Magisterium’s competence to deal with moral norms when dealing with the so-called human good, as those norms would be no part of the proper content of revelation.
This interpretation is incompatible with Catholic teaching.”
VS Article No. 55
"Some theologians hold that general norms cannot be expected to foresee and to respect all the individual concrete acts of the person in their uniqueness and particularity, as – according to their opinion – was sometimes done in the past.
Some others even state that those general norms offer only a general perspective that helps to put order into one’s personal and social life. They point to the complexity typical of conscience, because of the numerous influences a person is subject to psychologically, emotionally and culturally. The conscience they value leads the person not so much to meticulous observance of general laws – so they say – as to a creative and responsible acceptance of the personal tasks entrusted to the person in question.
Some authors*, emphasizing the "creative” character of conscience, no longer speak of its "judgments”, but of its "decisions”, adding that this process is inhibited in many moral questions by the intervention of the Church’s Magisterium.”
VS Article No. 56
"Those authors* propose a kind of double moral truth. Beyond the abstract and doctrinal level one has to acknowledge the priority of a more concrete, existential level.
The latter, on account of circumstances and the situation, could be the basis of certain exceptions to the general rule and thus would permit one to do in good conscience what is qualified as evil by the moral law.
On this basis an attempt is made to legitimize so-called pastoral solutions, contrary to the teaching of the Church.
These approaches challenge the very identity of the moral conscience.”
·Seeking What is True and Good
VS Article No. 62
"Conscience can err because of invincible ignorance but also because someone shows little concern to find out what is good and what is evil, and conscience becomes gradually almost blind by becoming accustomed to sin. [Note: Wouldn’t that be the case for those in prolonged irregular marital situations?]
In order to have a "good conscience” (1 Tim 1:5) one must seek the truth and make one’s judgments accordingly.
An ignorance of which one is not aware and which one is unable to overcome by oneself does not take away the dignity of one’s conscience.
Such a conscience, though erring, continues to speak in the name of that truth everyone is called to seek sincerely.”
VS Article No. 63
"A "subjective” error about the moral good, should not be confused with the "objective” truth about the moral order. The moral value of an act performed with an erroneous conscience is not equivalent to the moral value of an act performed with a true and correct conscience.
The evil committed – though not chargeable to the person in question – does not cease to be evil and disorder of the moral order.”
VS Article No. 64
"Jesus’ words call us to "form” our conscience in a continuous conversion to what is true and good. Christians find in the Church a great help in this formation of their consciences.
The Church’s authority does not undermine their freedom of conscience, because that freedom is not "from” the truth but always "within” the truth.
The Magisterium does not bring to the conscience truths that are foreign to it, but truths that it ought already to possess.
Especially in more difficult issues the Church helps consciences to attain the truth and to abide in it.”
VS Article No. 68
"A person does not suffer perdition only by being unfaithful to that fundamental option by which that person made "a free self-commitment to God” (Dei Verbum 5); with every freely committed mortal sin one offends God as the giver of the law and as a result becomes guilty with regard to the entire law (cf. Jas 2:8-11). Even if one perseveres in faith, one loses* "sanctifying grace”, "charity”, and "eternal happiness”. (Double underscoring for utmost emphasis!)”
*Nota Bene re AL paragraph 301 in its allegation and presumption that some couples in an irregular situation may be presumed to be STILL in the state of sanctifying grace, has already been categorically and magisterially REFUTED by the abovequoted Article 68 of Veritatis Splendor (VS), and likewise by Familiaris Consortio Sections 82 and 84 per herein above paragraph 13.2.
VS Article No. 70 (The Moral Act)
"The 1983 Synod of Bishops reaffirmed the distinction between venial and mortal sin, and recalled that mortal sin is a sin in a grave matter committed with full knowledge and deliberate consent.
"Care should be taken not to reduce mortal sin to an act of fundamental option – as it is commonly said today – against God” (RP17).
One sins mortally* in idolatry, apostasy, and atheism, but also in any act of disobedience to God’s commandments in a grave matter.”
--End of Quotations from Veritatis Splendor--
14.2.ThereforeArticle 1385 of the Catholic Catechism is indisputably applicable in its mandatory requirement for those mortally in grave sin to "receive the Sacrament of Reconciliation before coming to Communion”. And if there is any further doubt about such specific sensu negante applicability of CC Article 1385 to those in irregular marital unions, there is once again Familiaris Consorto Section 84, in paragraphs 1 and 3 thereof, as follows:
"Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have entered into a second union for the sake of the children’s upbringing, and who are sometimes subjectively certain in conscience that their previous and irreparably destroyed marriage had never been valid. "
x x x
"However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.”
14.3.And how, pray tell in Heaven’s Name, can AL paragraphs 301 to 305 (inclusive), ever pass through the Narrow Gate of God’s Word, and not be inevitably branded with the infernal curse of HERESY and in due time that of APOSTASY, considering the immutability of the following magisterial teachings found in the Catholic Catechism (CC) and its Code of Canon Law??? (w/ underscoring added)
CC Article 2087 : Our moral life has its source in faith in God who reveals his love to us. St. Paul speaks of the "obedience of faith” as our first obligation. He shows that "ignorance of God” is the principle and explanation of all moral deviations. Our duty toward God is to believe in him and to bear witness to him.
CC Article 2088 : The First Commandment requires us to nourish and protect faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith.
CC Article 2380 : Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations – even transient ones – they commit adultery. Christ condemns even adultery of mere desire. The Sixth Commandment and the New Testament forbid adultery absolutely. The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry.
CC Article 2382 : The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. He abrogates the accommodations that had slipped into the old Law. Between baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death.
CC Article 2384 : Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery: If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery; and the woman who lives with him is an adulteress, because she has drawn another’s husband to herself.
RCCL 1085 : A person bound by the bond of a previous marriage, even if not consummated, invalidly attempts marriage. Even though the previous marriage is invalid or for any reason dissolved, it is not thereby lawful to contract another marriage before the nullity or the dissolution of the previous one has been established lawfully and with certainty.
RCCL 1141 : A marriage which is ratified and consummated cannot be dissolved by any cause other than death.
15.But the most troubling and most questionable aspects in Al Chapter 8, particularly in its paragraphs 296 to 305 including the latter paragraph’s Footnote No. 351, are the following: a) its AMBIGUOUS premises and arguments for downgrading our perennial and practical Catholic standards for moral rectitude of husbands and wives, and in the worthy reception of the Holy Eucharist, despite all these having been rooted in doctrines, promulgated and perennially re-affirmed by a continuous line of Synodal, Papal and Conciliar Magisteria, and yet are now being NEGATED mainly through the mere secular EXCUSE that "under certain circumstances people find it very difficult to act differently”; and thus b) AL Chapter 8 as a whole has FATALLY REJECTED the OBVIOUS FACT that individual consciences necessarily arrive at many different and opposing subjective judgments of their own; and c) those same AMBIGUOUS ALpremises and arguments are in effect ENORMOUS LOOPHOLES, which will SURELY HENCEFORTH be considered by many Catholics to be ALSO applicable to all other moral issues and to ANY of the TEN COMMANDMENTS.
NOTA BENE: And IF mere difficulties encountered in being faithful to marital vows will validly allow one’s conscience in "CERTAIN CASES” to be unfaithful to those sacred vows, therefore the same REASONING should be applicable even to nuns, priests, bishops and cardinals with respect to their own sacred vows of CHASTITY and CELIBACY…. Reductio ad absurdum et quod erat demonstrandum.
15.1.Therefore it is logical to expect that sooner rather than later, many more Catholics will apply those very same AL-certified premises and arguments on all moral issues arising from ANY and ALL of the Ten Commandments. And as a further result, there will be a continuingly and more severe drought and absence of Catholic penitents including those among the clergy who will no longer be coming to the Confessional to seek God’s mercy through the Sacrament of Penance and Reconciliation, yet will still habitually receive the Holy Eucharist, thus in the state of mortal sin. Soon, rather than later therefore, the sense of sin will have been practically eliminated in both our laypeople and clergy… and SACRILEGE against the Holy Eucharist will be a rip-roaring TSUNAMI!
May God and Heaven forbid!
16.Thus to put everything back to its truly Magisterial perspective, let me quote once more Saint Pope John Paul II, regarding his purpose in writing his encyclical VERITATIS SPLENDOR , as follows:
Purpose of the Present Encyclical
VS Article 4:
"Especially in the last two centuries, popes have been proposing moral teachings on sexuality, the family, on social, political, and economic life.
Today it seems necessary to recall certain fundamental truths of Catholic doctrine because of the spread of doubts and objections to the Church’s moral teaching.
It is no longer a question of some occasional dissent, but of an overall calling into question of the traditional moral doctrine.
The traditional doctrine regarding natural law and the validity of its precepts are rejected; certain teachings are simply found unacceptable even in certain seminaries and theological faculties.
The question is asked whether the commandments of God written in the human heart really have the capacity to clarify the daily decisions of individuals and societies. Is it possible to love God without listening to them?
One also hears frequently the opinion that questions the link between faith and morality, as if one could remain a member of the church based on one’s faith alone, while in the sphere of morality all kinds of behavior and opinions could be tolerated.”
VS Article 5:
"That is why I decided to write an encyclical on the very foundations of moral theology, based on Sacred Scripture and the living apostolic tradition, shedding at the same time light on the presuppositions and the consequences of the dissent.
I address this encyclical to you, my brother bishops, after the publication of the Catechism of the Catholic Church. That is why I can limit myself here to some fundamental questions as regards the Church’s moral teaching.”
VS Article 118:
"At the end of these considerations let us entrust ourselves to Mary, Mother of God and Mother of Mercy.
Mary is Mother of Mercy because her son, Jesus Christ, was sent by the Father as the revelation of God’s mercy.
No human sin can erase the mercy of God, if only we call upon God. God’s mercy toward us is redemption. It reaches its fullness in the gift of the Holy Spirit, who gives new life and asks that it be lived.”
VS Article 119:
"Such is the consoling certainty of the Christian faith. It can seem that Christian morality is too demanding, but this is untrue, for it consists in the simplicity of the Gospel, in following Jesus Christ.
By the light of the Holy Spirit it can be understood by everyone. Yet it faces reality in all its complexity and leads to a better understanding of that reality.”
VS Article 120:
"Mary is also the Mother of Mercy because Jesus entrusted to her from the cross the whole of humanity.
Mary lived her freedom by giving herself to God and accepting God’s gift within himself. She became the model of all those who hear the word of God and keep it (cf (Lk 11:28), earning the title "Seat of Wisdom”.
O Mary, Mother of Mercy, watch over all our people.”
17.Lastly, Article 67 of the Catholic Catechism states that private revelations such as those by the Blessed Virgin Mary at Fatima, La Sallete, Lourdes and in many other places, do help the Catholic faithful to "live more fully” in their Faith at this our period of human history. And that guided by the Magisterium of the Church, the "sensus fidelium” knows how to discern and welcome in these revelations "whatsoever constitutes an authentic call of Christ or his saints to the Church”.
17.1.Hence it should be fitting and proper enough to remind ourselves about a few, yet now so relevant prophecies given by Our Lady through the late Reverend Father Stefano Gobbi of Italy, about the IMMINENT Second Coming of Jesus Christ, particularly in its relation to the late great Pope John Paul II. These supernatural revelations are part of 604 messages/prophecies starting from 1972 until 31 December 1997 bestowed by our Lady and which have been published in a book originally entitled Our Lady Speaks to Her Beloved Priests. That book has received since 1973 hundreds of Imprimaturs from some 200 Bishops and Cardinals throughout the world, including that of our own late Eminence, Jaime Cardinal Sin. That book, was also referred to as their Blue Book by some 70,000 clergy-members of Father Gobbi’s Marian Movement of Priests. Hence its 604 messages/prophecies eminently satisfyCC Article 67 in its definition of authentic private revelation discerned and welcomed by the sensus fidelium. Thus (with underscoring added for emphasis):
Message No. 162given on 17 October 1978: The New Pope, John Paul II
x x x
c Today you have prayed for a new Pope whom my Immaculate Heart has obtained from Jesus for the good of his Church. He is a son especially loved by me because he has consecrated himself to my heart from the beginning of his priesthood.
e You must support him with prayer, with your love and with your fidelity. You must follow him, carrying out to perfection whatever he determines for the good of the Church. In this, be a good example to all.
f You must defend him at these times when my Adversary lets loose his fury upon him, deceiving those of my poor children who oppose him.
Message No. 330given on 8 August 1986: Mother of the Eucharist
z What causes deep bitterness to my motherly heart is the way in which Jesus, present in the tabernacle, is treated in many churches, where He is placed in a little corner, as though He were some object or other to be made use of, for your ecclesial gatherings.
A But above all, it is the sacrileges which today form around my Immaculate Heart, a painful crown of thorns. In these times, how many communions are made and how many sacrileges perpetrated! It can be said that there is no longer any Eucharistic celebration where sacrilegious communions are not made. If you only saw with my eyes how great this wound is which has contaminated the whole Church and paralyzes it, halts its, and makes it impure and very sick! If you only saw with my eyes, you too would shed copious tears with me.
x x x
C It is not your pastoral plans and your discussions, it is not the human means on which you put reliance and so much assurance, but it is only Jesus in the Eucharist which will give to the whole Church the strength of a complete renewal, which will lead her to be poor, evangelical, chaste, stripped of all those supports on which she relies, holy, beautiful and without spot or wrinkle, in imitation of your heavenly Mother.
D I desire that this message of mine be made public and be numbered among those contained in my book. I desire that it be spread throughout the whole world because I am calling you today from every part of the earth to be a crown of love, of adoration, of thanksgiving and of reparation, upon the Immaculate Heart of her who is true Mother – joyful Mother but also most sorrowful Mother – of the Most Holy Eucharist.
Message No. 332 given on 6 September 1986 : My Heart is Bleeding
a "I am your most sorrowful Mother. Again today, I am causing copious tears to fall from my merciful eyes. They want to make you understand how great the sorrow of the Immaculate Heart of your heavenly Mother is.
b My Heart is bleeding.
c My Heart is transfixed with deep wounds.
d My Heart is immersed in a sea of sorrow.
e You live unconscious of the fate which is awaiting you. You are spending your days in a state of unawareness, of indifference and of complete incredulity. How is this possible when I, in so many ways and with extraordinary signs, have warned you of the danger into which you are running and have foretold you of the bloody ordeal which is just about to take place?
f Because this humanity has not accepted my repeated call to conversion, to repentance, and to a return to God, there is about to fall upon it the greatest chastisement which the history of mankind has ever known. It is a chastisement much greater than that of the flood. Fire will fall from heaven, and a great part of humanity will be destroyed.
g The Church of Jesus is wounded with the pernicious plague of infidelity and apostasy. In appearance, everything remains calm, and it seems that all is going well. In reality, it is being pervaded with an ever widening lack of faith which is spreading the great apostasy everywhere. Many bishops, priests, religious and faithful no longer believe and have already lost the true faith in Jesus and in his Gospel. For this reason, the Church must be purified, with persecution and with blood.
h There has also entered into the Church disunity, division, strife and antagonism. The forces of atheism and Masonry, having infiltrated within it, are on the point of breaking up its interior unity and of darkening the splendour of its sanctity. These are the times, foretold by me, when cardinals will be set against cardinals, bishops against bishops and priest against priests, and the flock of Christ will be torn to pieces by rapacious wolves, who have found their way in under the clothing of defenceless and meek lambs. Among them there are even some who occupy posts of great responsibility, and by means of them, Satan has succeeded in entering and in operating at the very summit of the Church. Bishops and priests of the Holy Church of God, how great today is your responsibility! The Lord is about to demand of you an account of how you have administered his vineyard. Repent; seek pardon; make amends; and, above all, be once again faithful to the task which has been entrusted to you. (underscoring added!)
i Sin is being committed more and more; it is no longer acknowledged as an evil; it is sought out; it is consciously willed; and it is no longer confessed. Impurity and lewdness cover the homes built by your rebellion.
j This is the reason why my Heart is bleeding; because of the obstinate disbelief and the hardness of your hearts.
k My Heart is bleeding to see you so closed and insensitive to my sorrowful, motherly admonition.
l My Heart is bleeding, because I see your roads even now smeared with blood, while you live in an obstinate unconsciousness of that which awaits you.”
Message No. 449given on 13 May 1991: The Pope of my Secret
c Today I confirm for you that this is the Pope of my secret, the Pope about whom I spoke to the children during the apparitions, the Pope of my love and of my sorrow. With great courage and with superhuman strength, he goes about every part of the world, heedless of the fatigue and the many dangers, in order to confirm all in the faith, and thus he carries out his apostolic ministry as successor of Peter, Vicar of Christ, universal Pastor of the holy Catholic Church, founded on the rock of my Son Jesus.
d The Pope gives to all the light of Christ, in these times of great darkness. With vigor, he confirms us in the truth of the faith, in these times of general apostasy. He invites us to walk along the road of love and of peace, in these times of violence, of hatred, of tumult and of war.
e My Immaculate Heart is wounded in seeing how, all about him, there is an expanding emptiness and indifference; contestation on the part of some of my poor children – bishops, priests, religious and faithful; haughty opposition to his Magisterium. For this reason, my Church is today wounded by a deep division; it is threatened with the loss of the true faith; it is pervaded with an infidelity which is becoming greater and greater.
f When this Pope will have completed the task which Jesus has entrusted to him and I will come down from heaven to receive his sacrifice, all of you will be cloaked in a dense darkness of apostasy, which will then become general.
g There will remain faithful only that little remnant which, in these years, by accepting my motherly invitation, has let itself be enfolded in the secure refuge of my Immaculate Heart. And it will be this little faithful remnant, prepared and formed by me, that will have the task of receiving Christ, who will return to you in glory, bringing about in this way the beginning of the new era which awaits you.”
Message No. 539 given on 11 March 1995: My Secret
h My secret concerns the Church.
i In the Church, the great apostasy, which will spread throughout the whole world, will be brought to its completion; the schism will take place through a general alienation from the Gospel and from the true faith. There will enter into the Church the man of iniquity, who opposes himself to Christ, and who will bring into her interior the abomination of desolation, thus bringing to fulfilment the horrible sacrilege, of which the prophet Daniel has spoken. (cf. Mt. 24:15)
j My secret concerns humanity.
k Humanity will reach the summit of corruption and impiety, of rebellion against God and of open opposition to his Law of love. It will know the hour of its greatest chastisement, which has already been foretold to you by the prophet Zechariah. (cf. Zec. 13:7-9)
Message No. 545given on 13 May 1995: Pray for the Pope
x x x
b And nowhere as here has the message which I gave at Fatima in 1917 been so pertinent and urgent. Look with the merciful eyes of your heavenly Mother on the suffering and divided Church, threatened with the loss of faith and with a great apostasy. See how the pastors are being stricken and becoming tepid and unfaithful, and thus the flock is being more and more scattered along the ways of evil and sin and is running the danger of arriving at eternal perdition.
x x x
d - Pray for the Pope. ThisPope is the greatest gift which my Immaculate Heart has given you for the time of purification and the great tribulation. An important part of my message and of my secret, that I revealed to the three children to whom I appeared, refers precisely to the person and the mission of Pope John Paul II.
x x x
i His encyclical letters are true beacons of light, which shine down from heaven upon the intense darkness which envelops all the world.
Message No. 548given on 5 August 1995: White Flakes of Snow
h Along the road of my messages, I am bringing you to the understanding of that which is written in the Book which is yet sealed. Many pages of what is contained in the Apocalypse of Saint John have been already explained to you by me. Above all, I have pointed out to you the great battle which is taking place between the Woman Clothed with the Sun and the Red Dragon, assisted by the Black Beast, namely Masonry.
i I have also revealed to you the subtle and diabolical snares set for you by Masonry, which has entered into the interior of the Church and has established the center of its power there where Jesus has established the center and the foundation of her unity. Do not be disturbed, because this forms part of the mystery of iniquity, which the Church has known from her very birth. In fact, Satan – who drove Judas, one of the twelve, to become the traitor – has entered even into the Apostolic College.
j In these times of yours, the mystery of iniquity (2 Thessalonians 2:7) is on the point of manifesting itself in all its terrible power.
--- End of Quotes ---
18. Apparently in the same vein and covering the same moral and theological concerns, are the latest private revelations which started in November 2010, coming through a visionary in Dublin, Ireland who wants to be known as Maria Divine Mercy(MDM). She is very controversial particularly because some of her dire prophecies dated as early as the years 2010 and 2011, are about the future (then at that time), and now the same present occupant of the Papacy. Nevertheless the Local Ordinary of Dublin who has primary canonical jurisdiction over her in a disciplinary case if any, has not issued any formal MDM condemnation or prohibition, apparently because there is nothing that is contrary to Church teaching in the prophecies/messages given to her by either the Blessed Virgin Mary, Jesus Christ and God the Father, and once by the Holy Spirit. Neither have any of our Lord’s sacred servants among our Philippine Catholic Hierarchy issued any formal MDM condemnation that would be canonically valid specifically for the Philippines, despite the fact that they have been constantly furnished copies of these MDM prophecies since the year 2011 by many local MDM believers including yours truly. These MDMmessages especially its Crusade Prayers likewise dictated by Jesus or by Our Father, or by Our Lady within the messages, are demonstrably gilt-edged in their Catholic faithfulness. The prayers are also most relevant to the imminentSecond Coming of our Savior Jesus Christ with its accompanying Great Chastisementof the whole world, including our nation which is even NOW already starting to happen materially, morally and politically. Hence I wish to invoke a few of the most relevant ones among those 170 Crusade Prayers dictated from Heaven, as follows:
Crusade Prayer (1) My Gift to Jesus to Save Souls
My dearest Jesus, You, who loves us so much, allow me in my humble way to help save Your precious souls. Have mercy on all sinners no matter how grievously they offend You. Allow me through prayer and suffering to help those souls who may not survive The Warning to seek a place beside You in Your Kingdom. Hear my prayer oh sweet Jesus to help You win over those souls You yearn for. Oh Sacred Heart of Jesus I pledge my allegiance to Your most Holy Will at all times. Amen.
Crusade Prayer (14) Prayer to God the Father for protection against Nuclear War
Oh Almighty Father, God the Most High, please have mercy on all sinners. Open their hearts to accept salvation and to receive an abundance of graces. Hear my pleas for my own family and ensure that each one will find favour in Your loving heart. Oh Divine Heavenly Father, protect all Your children on earth from any nuclear war or other acts which are being planned to destroy Your children. Keep us from all harm and protect us. Enlighten us so we can open our eyes, hear and accept the truth of our salvation without any fear in our souls. Amen.
Crusade Prayer (22) For Catholic Priests to uphold the teachings of the Church
O My beloved Jesus, please keep our Catholic Priests strong and the flame of their love for You alight every moment of the day. Never allow this flame of love for You to flicker or die. Never allow them to weaken in the presence of temptation. Give them the graces needed to honour their vocation, their devotion, their loyalty and to uphold the teachings of the orthodox Catholic Church. I offer You my allegiance at all times for their sake. And I pledge my commitment to fight in Your army so that the Catholic Church can rise again in glory to welcome You, dear Jesus, when You come again. Amen.
Crusade Prayer (38) Salvation Prayer for the Catholic Church
O Blessed Mother of Salvation, please pray for the Catholic Church in these difficult times and for our beloved Pope Benedict XVI to ease his suffering. We ask You, Mother of Salvation, to cover God’s sacred servants with Your holy mantle so that they are given the graces to be strong, loyal and brave during the trials they face. Pray too that they will look after their flock in accordance with the true teachings of the Catholic Church. O Holy Mother of God, give us, Your remnant Church on earth, the gift of leadership so that we can help lead souls towards the Kingdom of Your Son. We ask You, Mother of Salvation, to keep the deceiver away from the followers of Your Son in their quest to safeguard their souls so that they are fit to enter the gates of the New Paradise on earth. Amen.
Crusade Prayer (56) For Priests seeking Protection for the Holy Eucharist
O dear Father, in the name of Your Precious Son, Who sacrificed Himself on the Cross for the whole of mankind, we beg You to help Your priests to stay true to the Truth. Cover them with the Precious Blood of Your Son and give them the Graces to continue to serve You in faith, trust and honour for the rest of their ministry. Never let them stray from the true meaning of the Sacrifice of the Holy Mass or the presentation of the Holy Eucharist to Your children. Give them the strength to represent You and feed Your flock the way in which they must be fed with the Body, Blood, Soul and Divinity of Your Son, Jesus Christ, the Saviour of Mankind. Amen.
Crusade of Prayer (70) Prayer for the Clergy: to remain firm and true to the Holy Word of God
Oh dear Jesus, help Your sacred servants to recognise the schism within Your Church as it unfolds. Help Your sacred servants to remain firm and true to Your Holy Word. Never let worldly ambitions cloud their pure love for You. Give them the graces to remain pure and humble before You and to honour Your Most Holy Presence in the Eucharist. Help and guide all those sacred servants who may be lukewarm in their love for You and re-kindle the fire of the Holy Spirit in their souls. Help them to recognise temptation placed before them to distract them. Open their eyes so they can see the Truth at all times. Bless them, dear Jesus, at this time and cover them with Your Precious Blood to keep them safe from harm. Give them the strength to resist the seduction of Satan, should they be distracted by the allure of denying the existence of sin. Amen.
Crusade Prayer (92) for the Grace of Perseverance
O dear Jesus, I ask You for the Gift of Perseverance. I beg You to bestow upon me the graces I need to uphold Your Most Holy Word. I ask You to rid me of any lingering doubts. I ask You to flood my soul with kindness, patience and perseverance. Help me to remain dignified when I am insulted in Your Holy Name. Make me strong and cover me with the grace to keep going, even when I am tired, lacking in strength and when faced with all the tribulations which lie ahead as I work tirelessly to help You save humanity. Amen.
Crusade Prayer (118) For the lost generation of young souls
Dear Jesus, I call out to Your Mercy for the lost generation of young souls. For those who do not know You, cover them with the Gift of sight. For those who do know You, but who ignore You, draw them back into Your Mercy. Please give them the proof of Your Existence soon and guide them towards those who can help them and guide them towards the Truth. Fill their minds and souls with the longing for You. Help them to recognise the emptiness, which exists in them because they do not feel Your Presence. I beg You, dear Lord, not to forsake them and in Your Mercy grant them Eternal Life. Amen.
Crusade Prayer (122) For the consecration to the Precious Blood of Jesus Christ
Dear Jesus I ask You to consecrate me, my family, friends and nation to the Protection of Your Precious Blood. You died for me and Your wounds are my wounds as I gracefully accept the suffering, which I will endure in the lead up to Your Second Coming. I suffer with You Dear Jesus as you try to gather all of God’s children into Your Heart, so that we will have eternal life. Cover me and all those who need Your Protection with Your Precious Blood. Amen.
Crusade Prayer (145) Fill me with Your Gift of Love
Dearest Jesus, fill me, an empty vessel, with the Giftof Your Love. Flood my soul with Your Presence.Help me to love others as You love me.Help me to be a vessel of Your Peace, Your Calm andYour Mercy.Open my heart always to the plight of others and give me the Grace to forgive those who reject You and who trespass against me. Help me to proclaim Your Love through example, as You would do were You in my place. Amen.
Crusade Prayer (151) To Defend the Faith
O Mother of God, Immaculate Heart of Mary,Mother of Salvation, Pray that we remain loyal to the True Word of God at all times. Prepare us to defend the Faith, to uphold the Truth and to reject heresy.Protect all your children in times of hardship and give each of us the Graces to be courageous when we are challenged to reject the Truth and renounce your Son.Pray, Holy Mother of God, that we are given the Divine Intervention to remain Christians, in accordance with the Holy Word of God. Amen.
Crusade Prayer (170) To uphold the Holy Word of God.
O Dear Lord, my beloved Jesus Christ. Hold me. Protect me. Keep me in the Light of Your Face, as my persecution intensifies, when my only sin is to uphold the Truth, the Holy Word of God. Help me to find the courage to serve you faithfully at all times. Give me Your Courage and Your Strength, as I fight to defend Your Teachings against fierce opposition. Never desert me, Jesus, in my time of need and provide me with everything I need to continue to serve You, through the provision of the Holy Sacraments and Your Precious Body and Blood, through the Holy Sacrifice of the Mass. Bless me Jesus. Walk with me. Rest in me. Stay with me. Amen.
19.Truly relevant therefore are the messages of Our Lady given to the three shepherd children visionaries at Fatima as well as those given through Father Gobbi and Maria Divine Mercy, particularly with respect to our Catholic faithful’s daily invocation during the Holy Sacrifice of the Mass, just before Communion with and in the Holy Eucharist -- "as we wait in JOYFUL EXPECTATION for the COMING of our SAVIOR Jesus Christ!”
With all due respect once again…
In Jesus, Mary and Joseph,
EDUARDO B. OLAGUER
c/o Catholic Xybrspace Apostolate of the Philippines
Aurora Milestone Tower
1045 Aurora Blvd., Quezon City, Philippines
May 12, 2016
Eve of the Feast of Our Lady of Fatima
and 99th Anniversary of her first apparition
in Fatima, Portugal on May 13, 1917